English
The earth body Akshobhya resides in the body of enlightenment. Ratnasambhava's qualities and, Amitabha's Sambhogakaya, Amoghasiddhi's Nirmanakaya. Thus, the five wisdoms and five families, and wisdom and the four vajras make up the Upa. Again, according to the four heroes, the self-samaya-being, the substance-wisdom-being, the emanation-gathering-samadhi being, the outer body-samaya-being is clear. The inner mind-wisdom-being, the intermediate samadhi-being, the three are clear as one, hence the Vajrasattva. In its center, without any impurity, one enjoys meat and wine, and is satisfied with even the best substances. Both the self-generation and the front-generation are the four beings. Vimala says: Now the seventh Upa's guidance, look at the deity and the self, master and servant, meditate on the three mudras of body, speech, and mind. Thus it is. The eighth is the approach: In the root text: The platform is smeared with fragrance. Lines are drawn. Mandala with four lotus petals or, wheel with four spokes, center white, east blue, south yellow, west red, north green. Others are the same as common. In the center, Vairochana is on top of the Dharma-teaching, with a wheel. In the east is Akshobhya, earth-pressing, holding a vajra. In the south is Ratnasambhava, bestowing supreme gifts, holding a jewel. In the west is Amitabha, holding a lotus in meditative equipoise. In the north is Amoghasiddhi, bestowing refuge, holding a crossed vajra. All are in vajra posture, wearing Dharma robes, adorned with ornaments. In the four corners are offering goddesses and, on the felt, auspicious goddesses. In the courtyard are the seventy-five glorious protectors. Here, either five deities, or thirteen, or twenty-one, or sixty-six, should be done according to one's preference for elaboration or condensation. The meaning of what was said is: The deities are arranged. That is, in this common practice tantra, Vairochana is the five deity mothers surrounded by the five families, and on top of the five families, adding eight offering goddesses such as coquettish women, there are thirteen mothers, and on top of the thirteen, adding eight auspicious goddesses, there are twenty-one deity mothers. On top of that, adding seventy-five protectors, there are sixty-six deity mothers. Separately speaking, four mandalas are mentioned. Not all four are necessary. If elaborate, all the former are included in the category of sixty-six. The two middle ones are convenient, and if condensed, they are included in the five deities. Therefore, on the path, one mandala pervades all. Here, only the elaborate sixty-six deity mothers should be done. Those rituals that are not clear here and, a few that are indispensable.
Chinese
也不會造作。只是增長咒語，就像在《現觀莊嚴論》中說的那樣，將其闡述為現證菩提。四種供養的第一種是禮拜供養：合掌，禮敬菩提心您，禮敬菩提生您，禮敬行相您與地，禮敬到彼岸。禮敬最初行您者，敬禮空性。第二種是外供養：在壇城周圍陳設，以供水手印。 納嘛 薩曼塔 布達南 嘎嘎納 薩瑪 薩瑪 斯瓦哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 塗香水的印。 納嘛 薩曼塔 布達南 尾須達 嘎納度 烏巴哇 斯瓦哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 花朵的印。 納嘛 薩曼塔 布達南 嘛哈 昧札 貝迪 嘎爹 斯瓦哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 焚香的印。 納嘛 薩曼塔 布達南 達瑪 達度 阿努嘎爹 斯瓦哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 燈燭的印。 納嘛 薩曼塔 布達南 薩爾瓦 達塔嘎塔 阿日札 斯帕拉納 阿哇巴薩 嘎嘎諾達拉 貝 斯瓦哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 食物的印。 納嘛 薩曼塔 布達南 札亞 迪卡南 阿拉拉 帕拉拉 尾拉 爹哇 林達 達嘿 斯瓦哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 像這樣的供養，以這些咒語手印加持三次後，再以咒語手印供養一次。這些手印將在下面解釋。第三種是意供：雙手合掌，掌心空虛，兩拇指分開。 納嘛 薩曼塔 布達南 阿 嗡 阿 斯瓦哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 納嘛 薩爾瓦 達塔嘎爹 貝 尾須哇 等等，念誦三次虛空藏的咒語，並觀想以廣大的供養來供養。第四種是修持供養：修持慈愛和悲心。 以我之福德力，以及如來之布施力，以及法界之力的緣故，為了利益有情眾生，凡所思維之義，此處有情界無餘，願彼等一切如其所應，無礙而生起。 如此以四種供養來供養。 為入住預備階段而祈請： 根本文中說：「然後陳設瓶和供品。」 其中所說的陳設瓶將在下面說明。 供養完成。 祈請是手持香，雙手合掌。 根本文中說：「祈請諸佛菩薩垂念，祈請在此處建立壇城，為了某某或弟子的緣故，祈請垂念預備階段。」 做三次。 根本文中說：「如此祈請後，得到允許。」
English
And will not create. Just increasing the mantra, as explained in the Manifest Enlightenment, it is explained as manifest enlightenment. The first of the four offerings is the offering of prostrations: with palms together, I prostrate to you, Bodhicitta, I prostrate to you, Bodhi-arising, I prostrate to you, the form of conduct and the earth, I prostrate to the other shore. I prostrate to you who first act, I prostrate to emptiness. The second is the outer offering: arranged around the mandala, with the mudra of offering water. namaḥ samanta buddhānāṃ gagana sama sama svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The mudra of scented water. namaḥ samanta buddhānāṃ viśuddha ganadhod bhāva svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The mudra of flowers. namaḥ samanta buddhānāṃ mahā mairtya bhyud gate svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The mudra of incense. namaḥ samanta buddhānāṃ dharma dhātu anugate svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The mudra of lamps. namaḥ samanta buddhānāṃ sarva tathāgata ari ca spharaṇa ava bhāsa gaganod tāra bhyaḥ svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The mudra of food. namaḥ samanta buddhānāṃ traiya dhikānāṃ arara parara vila deva linta dahi svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Such offerings, after blessing these mantras and mudras three times, offer the mantra and mudra once. These mudras will be explained below. The third is the mind offering: with palms joined together with empty space inside, the two thumbs separated. namaḥ samanta buddhānāṃ aṃ a svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). namaḥ sarva tathāgatebhyo viśva etc., recite the mantra of the space treasury three times and contemplate offering with great offerings. The fourth is the practice offering: meditate on loving-kindness and compassion. By the power of my merit, and by the power of the Tathagata's generosity, and by the power of the realm of Dharma, wishing to benefit sentient beings, whatever meanings are contemplated, here in the entire realm of sentient beings, may all of them arise without obstruction as appropriate. Thus, offer with the four offerings. To request to abide in the preliminary stage: In the root text: "Then arrange the vase and offerings." The arrangement of the vase mentioned will be explained below. The offering is complete. The request is to hold incense and join palms together. In the root text: "Please consider, victorious ones and sons, I request to erect the mandala in this place, for the sake of so-and-so or the disciple, please consider the preliminary stage." Do it three times. In the root text: "Having requested thus, permission is granted."
Chinese
送走吧！这样布施食子。加持供品是：念诵“那嘛 萨曼达 瓦日拉 南 灿达 玛哈 洛卡纳 斯坡达亚 吽 扎 嘎 吽” 以不动尊来清净。从空性中，从嗡字中，在宽广无垠的珍宝器皿中，各自以智慧加持的供品：供水、鲜花、熏香、灯、食物等所有供品，都变得清澈无碍，遍布虚空。双手掌心向上，右手拇指和小指搓揉左手拇指和小指，其余手指像捧东西一样，这是供水的印。念诵“那嘛 萨曼达 布达 南 嘎嘎那 萨玛 萨玛 梭哈”。双手合掌，掌心向外，两拇指相抵食指，这是沐浴水的印。念诵“那嘛 萨曼达 布达 南 维秀提 刚陀达 巴瓦 梭哈”。双手向上，拇指和食指相抵，是持花印。念诵“那嘛 萨曼达 布达 南 玛哈 美日嘉 贝 嘎贴 梭哈”。双手握金刚拳，并排，这是熏香印。念诵“那嘛 萨曼达 布达 南 达玛 达度 阿努嘎贴 梭哈”。双手合掌向上，拇指弯曲向上翘起，这是灯的印。念诵“那嘛 萨曼达 布达 南 萨日瓦 达塔嘎达 阿日杂 斯帕日阿纳 阿瓦巴萨 嘎嘎诺达拉 贝 梭哈”。双手向上，两拇指放在各自的掌心，用食指环绕，这是食物的印。念诵“那嘛 萨曼达 布达 南 载亚 迪卡 南 阿日阿日 帕日阿日 比拉 德瓦 林达 达嘿 梭哈”。这样念诵咒语和手印三次来加持。皈依发心七支等虽然有差别，但在这里加入既方便又不违背意义，所以皈依发心、四无量心等按照共同的方式，而七支则观想前方虚空中坛城的轮廓清晰可见。念诵“那嘛 咕噜 贝 那嘛 曼达 萨帕日瓦拉 贝” 并顶礼。用“咕噜 曼达 萨帕日瓦拉 阿日冈”等来供养。对三宝我皈依等按照共同的方式。首先是自生本尊：虽然这里不是很清楚，但在现证菩提中也只是将毗卢遮那佛作为主要本尊。这也是续部的仪轨。
English
Go away! Thus the offering cake is given. The blessing of the offerings is: purify by the immovable one, reciting "Namaḥ samanta vajrāṇāṃ caṇḍa mahāroṣaṇa sphoṭaya hūṃ ṭa ka haṃ". From emptiness, from Oṃ, within the vast and extensive jeweled vessels, the offerings blessed by their respective wisdoms: offering water, flowers, incense, lamps, food, and all such offering substances, become clear and unobstructed, pervading the limits of space. With both hands palms up, the right thumb and little finger rub the left thumb and little finger, and the remaining fingers are held like cupping something, this is the mudra of offering water. Recite "Namaḥ samanta buddhānāṃ gagana sama sama svāhā". With both hands joined, palms facing outwards, the two thumbs touching the index fingers, this is the mudra of washing water. Recite "Namaḥ samanta buddhānāṃ viśuddhe gandhodabhava svāhā". Both hands facing upwards, the tips of the thumbs and index fingers joined, this is the mudra of holding flowers. Recite "Namaḥ samanta buddhānāṃ mahāmairtya bhyudgate svāhā". Two vajra fists placed side by side, this is the mudra of incense. Recite "Namaḥ samanta buddhānāṃ dharma dhātu anugate svāhā". Both hands joined and facing upwards, the thumbs bent and raised upwards, this is the mudra of lamps. Recite "Namaḥ samanta buddhānāṃ sarva tathāgata arica spharaṇa avabhāsa gaganodāra bhyaḥ svāhā". With both hands facing upwards, the two thumbs placed in their respective palms, and the index fingers encircling them, this is the mudra of food. Recite "Namaḥ samanta buddhānāṃ traiya dhikānāṃ arara parara bila deva linta daha svāhā". Thus, bless the mantras and mudras three times. Although there are differences in the seven-branch refuge and bodhicitta, it is easy to incorporate them here without contradicting the meaning. Therefore, refuge and bodhicitta, the four immeasurables, etc., are done in the common way, while for the seven branches, visualize the mandala's outline clearly in the space in front. Recite "Namaḥ guru bhyaḥ namaḥ maṇḍala saparivāra bhyaḥ" and prostrate. Offer with "Guru maṇḍala saparivāra arghaṃ" etc. I take refuge in the Three Jewels, etc., according to the common way. First, the self-generation: Although it is not very clear here, in the Abhisambodhi, Vairocana is also made the main deity. This is also the tantric system's practice.